But what is Teshuvah, Maimonides?

(1) What is complete teshuvah? One who has the opportunity to transgress with a thing they have done before, but separates themselves from it and doesn't do it because of teshuvah, not out of fear or lack of strength.

For example: Someone slept with a woman sinfully, and some time later, he finds himself alone with her, and he still loves her, and his body is able, and he is in the same country that he sinned in before - if he parted without sinning, that is complete teshuvah.

Of such Solomon said: "Remember then thy Creator in the days of thy youth" (Ecc. 12.1). Even if he made no reparation save in his old age, at a time when it was already impossible for him to repeat his misdeeds, although it is not the best repentance, it still is of help to him and he is considered a penitent. Moreover, though he continued a life of sin but did repent on his dying day, and did die a penitent, all of his sins are forgiven, even as it is said: "While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain" (Ibid. 12.2), yea, that is the day of death. Deduct herefrom that if he remembered his Creator and did repent ere he died, he was forgiven.¹Ibid. 86b; Kiddushin, 40b; Shabbat, 151a. C.

(2) What is teshuvah?

The sinner shall cease sinning, and remove the sin from their thoughts, and wholeheartedly decide not to do it again, as it says: "Let the wicked forsake his way" (Is. 55.7).

Also, they should be remorseful about what they did, as it is says: "For after that I turned and I regretted" (Jer. 31. 19).

And they should testify before the One who knows all secrets that they will never return to that sin again, as it says: "Say unto Him.… neither will we call any more the work of our hands our gods" (Hos. 14.3–4).

It is, moreover, essential that one's confession shall be by spoken words of one's lips, saying everything in one's heart. speech.²Yoma, 57b; Shabbat, 121. G.

(3) One who confesses verbally but has not truly decided in one's heart to stop doing it, behold, is like one who immerses in a mikveh while holding an impure creeping thing (sheretz), for the immersion does nothing until one casts away the sheretz. As it says: "The one who confesses and leaves it behind will be pardoned." (Pro. 28. 13).

In confessing to God, it is obligatory to name the sin, even as it is said: "Oh, this people have sinned a great sin, and have made them a god of gold" (Ex. 32.31).³Ta’anit, 16a; Yoma, 86b. C.

(4) Among the ways of teshuvah are for the one doing teshuvah to cry out in tearful supplication before God, to give tzedakah according to one's means, to distance oneself exceedingly from the thing in which one sinned, to have one's identity changed, as if saying: "I am now another person, and not that person who perpetrated those misdeeds", to completely change one's conduct for the good and straight path, and to exile oneself from one's place of residence, for exile atones iniquity, because it leads one to submissiveness and to be meek and humble-spirited.⁴Rosh-ha-Shanah, 16b. C.

(5) It is very praiseworthy for someone doing teshuva to confess publicly and let everyone know his crimes, and to reveal the sins between himself and his neighbor to others, and to say to them: "Truly, I have sinned against so and so, and I have wronged them in this and that way, but, behold me this day, I do teshuvah and am remorseful". But one who is arrogant and does not reveal, but instead covers up their sins, is not not doing complete teshuvah - as it says: "One that covereth his sins shall not prosper" (Prov. 28.13).

But this is all for sins against other people. But for sins between a person and God, the one doing teshuvah need not make them public, on the contrary it would be impudent of him to reveal them. One should, however, should do teshuvah before The Blessed God, and before God detail one's sins; and then make public confession upon them by simply saying: "I have sinned". Such procedure is, indeed, for one's own good, as it says: "Blessed is the one whose transgression is forgiven, whose sin is covered (Ps. 32.1).⁶Rosh ha-Shanah, 18a. C.

(6) Though it is always appropriate to do teshuvah and call out to God, during the ten days' time between Rosh ha-Shanah and Yom ha-Kippurim it is especially appropriate, and it is accepted immediately, as it says: "Seek God when God may be found" (Is. 55.6).

That is concerning an individual, but for a a community, every time they cry out a whole hearted repentance they are answered, even as it is said: "As the Lord our God is in all things that we call upon him for" (Deut. 6.7).⁷Rosh ha-Shanah, 18a. C.

(7) Yom Kippur is the time set aside for teshuvah for all, the individual as well as the many; for it is the end point of pardon and forgiveness for Israel. So everyone is obligated to do teshuvah and to confess onYom Kippur.

The commandment to confess on the Day of Atonement begins during the afternoon on the ninth day of Tishrei, before the evening meal, lest one choke during the meal, before one confesses. And, though one did confess before one's meal, one is obligated to confess again during the evening prayer of Yom Kippur, and to repeat the confession during the Morning, Musaf, Mincha, and Ne'ilah.

At what part of the prayers is the confession made? Every individual delivers it after the silent Benedictions, but the public Reader in the midst of his prayers, after the Fourth Benediction.⁸Yoma, 87b. C.

(8) The accepted confession of all Israel contains this verse: "But all of us have sinned", which is the component part of the confession. Sins which he had made confession of one Day of Atonement, one should repeat and make confession on every other Day of Atonement. though he continues to be a penitent, even as it is said: "For I acknowledge my transgressions, and my sin is ever before me" (Ps. 51.3).⁹Ibid. C.

(9) Teshuvah and Yom Kippur only atone for the sins committed against God - for example: one who ate forbidden food, or had forbidden sex, etc.; but sins between people - for example: one injures one's neighbor, or curses one's neighbor or steals from one's neighbor, etc. - are never forgiven until one pays back what one owes and begs the forgiveness of one's neighbor. And, even though one makes restitution of the monetary debt, one is still obligated to appease one's neighbor and ask for forgiveness.

Even if one only offended one's neighbor with words, one is obliged to appease them and implore them until one is forgiven by them.

If one's neighbor refuses to forgive, one should bring a row of three friends to confront one's neighbor and request forgiveness; if the neighbor still refuses one should bring a second, even a third group. But if the neighbor then remains obstinate, one may leave him to himself and move on, for the sin then rests upon him who refuses forgiveness.

But if it happened to be one's teacher, one should go and come to them for forgiveness even a thousand times till they do forgive.¹⁰Ibid. 85b; Baba Kamma, 92a; Yoma, 87b. C.

(10) It is forbidden for a person to be cruel and unforgiving, for one must be easily appeased and slow to anger; and when a sinner implores someone for pardon, that person should grant pardon wholeheartedly and eagerly. Even if someone persecuted them and sinned against them exceedingly one should not be vengeful and grudge-bearing. For such is the path of the seed of Israel and of their excellent heart. Only the idolaters are not so, they are of uncircumcised heart, and their wrath is ever-watchful; and, because the Gibonites were unforgiving and unappeasing, that of them it is said: "Now the Gibonites were not of the children of Israel" (II. Samuel, 21.2).¹¹Baba Kamma, 92a. C.

(11) One who committed a sin against a friend, and the friend died before he asked his forgiveness, should bring ten adults at his grave and there say: "I have sinned against the Lord God of Israel and against this man (naming him), and I have done against him thus and such (naming the sins). If he was indebted to him he should return the money to the heirs; if he knew not of his heirs he should leave the amount with the tribunal, whenafter his confession should be delivered.¹²Yoma, 86a; Baba Kamma, 103a. C.